Kiri Amma Ulpatha: The Sacred Spring of Laggala

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Kiri Amma Ulpatha, a sacred natural spring located in the village of Pallegama within the Laggala Divisional Secretariat of Matale District, is a unique meeting point between indigenous ancestral worship and later forms of mainstream religious devotion.

Historical Origins and Indigenous Roots

The origins of Kiri Amma Ulpatha are closely connected to the ancient traditions of the Vedda community that once inhabited the surrounding region, as well as to the concept known as Alut Devi (“New God”)

In its earliest phase, the spiritual identity of the spring revolved around the cult of Kiri Amma, a belief system centered on ancestral spirits. One particular figure associated with the site is Welivita Alut Kiri Amma. According to Vedda tradition, when a person who had lived a virtuous or influential life passed away, that individual could be venerated as an Alut Devi, or newly deified spirit. Welivita Alut Kiri Amma is believed to represent such a deified ancestor who once lived near the spring.

The Mythical Legacy of the Spring

The sanctity of Kiri Amma Ulpatha is reinforced through a series of enduring folk traditions and legends.

The Golden Eel (Ran Ada) : One well-known story concerns a Ran Ada, a Golden Eel. Ancient lore recounts that a golden eel once lived within the spring and would travel along the irrigation channels when the paddy fields were cultivated. According to the legend, a Muslim trader captured and killed this eel and distributed its meat among the villagers of Dagawilla. Soon afterward the village was struck by a devastating epidemic, which eventually led to its abandonment. This tale is often cited to explain the historical disappearance of the old settlement.

The Golden Sickles (Ran Dekathi): Another tradition relates to the Ran Dekathi, or Golden Sickles. During periods when villagers lacked harvesting tools, the priest would offer a bulath yahan (betel altar) near the spring and pray. In response, golden—or sometimes silver—sickles were said to appear upon a stone slab for communal use during the harvest. These tools were expected to be returned afterward, but this miracle ceased when a farmer attempted to steal one.

The Seven Conch Shells (Hakgedi): A further legend concerns the emergence of seven hakgedi (conch shells) from the depths of the spring. These conch shells were said to have been distributed among seven different regions, including Mahiyangana, where they remain treasured as ancestral relics by certain families.

The Eriya Tree Miracle: Close to the spring stands a large Eriya tree connected with another popular story. On one occasion, when the priest was unable to find areca flowers required for a ritual, he prayed for assistance. According to the legend, an areca blossom miraculously appeared on the Eriya tree, enabling the ceremony to proceed.

Traditional Worship and the Yakkama Ritual

In earlier times the spring was regarded as a mysterious and even feared place. Local villagers, particularly women, generally avoided approaching the site in the evenings. It was believed that anyone who disturbed the sanctity of the spring could be “struck by Kiri Amma,” experiencing symptoms such as fever, vomiting, and mental confusion.

The principal ritual associated with the site is the Yakkama (also known as Devala Yakkama), a ceremony still practiced in villages such as Meemure, Ranamure, and Narangamuwa. The purpose of this ritual is to protect the community from disease while ensuring agricultural prosperity.

Offerings in earlier periods were simple and modest, usually consisting of betel leaves, areca flowers, and turmeric water. Devotees often made vows by tying a coin (pandura) to a tree. When a request—most often concerning health—was fulfilled, a bulath yahan was offered in gratitude.

The Transition from Kiri Amma to the Goddess Pattini

A major transformation in the history of the shrine occurred after 2007, following the resettlement of communities resulting from the Moragahakanda Reservoir and Kalu Ganga Reservoir development project. As new settlers moved into the Laggala area, the once-remote forest spring became more accessible and gradually evolved from a localized indigenous sacred site into a public place of worship.

The current Kapu Mahata, Sumanadasa, explains this transformation through a visionary experience. According to his account, the goddess Pattini appeared to him in a dream and revealed herself as the true deity associated with the spring. He describes the goddess as possessing a radiant form with long golden hair and as having origins in India.

This reinterpretation led to several notable changes in religious practice. The present yathikawa (ritual incantation) combines older prayers addressed to Kiri Amma with references to the seven incarnations of the goddess Pattini. The site has also gained popularity as a place where devotees seek divine assistance for childbirth, business success, and legal matters.

New devotional customs associated with Pattini worship have also been introduced. These include ritualistic boiling of milk and the offering of fruit baskets, practices that were not part of the earlier indigenous rituals.

References

Kuruwita, R. (2024). කිරිඅම්මා විස්ථාපනය වීම හා පත්තිනි දෙවියන්‌ ආදේශ වීම (ලග්ගල කිරි අම්මා උල්පත පාදක කරගත්‌ අධ්‍යයනයක්‌). BPU Journal of Archaeology, 76–116.

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